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IDEALS    OF   LIFE                              IOQ

to me. You got her. Where do I come in?" Doolittle further
typifies the Chinese humanist spirit by asking for five pounds
and refusing Professor Higgins's ten pounds, for too much money
would make him unhappy, and a true humanist wants money
only to be happy and buy a little drink. In other words, Doo-
little was a Confucianist and knew how to be happy and wanted
only to be happy. Through this constant appeal to reasonable-
ness, the Chinese have developed a capacity for compromise,
which is the perfectly natural consequence of the Doctrine of
the Golden Mean. When an English father is unable to decide
whether to send his son to Cambridge or Oxford, he may end
up by sending him to Birmingham. So when the son, starting
out from London and arriving at Bletchley, changes neither to
the east for Cambridge, nor to the west for Oxford, but goes
straight north to Birmingham, he is merely carrying out the
Doctrine of the Golden Mean. That road to Birmingham has
certain merits. By going straight north he succeeds in offending
neither Cambridge nor Oxford. If one understands this
application of the Doctrine of the Golden Mean, one can
understand the whole game of Chinese politics in the last thirty
years, and prophesy the outcome of any Chinese declaration
of policy blindfold. One ceases to be frightened by its literary
fireworks.

IV. TAOISM

But has Confucian humanism been sufficient for the Chinese
people? It has and it has not. If it had completely satisfied
man's instincts, there would have been no room for Taoism
or Buddhism. The middle-class morality of Confucianism has
worked wonderfully for the common people, both those who
wear official buttons and those who kowtow to them.

But there are people who do not wear or kowtow to the
official buttons. Man has a deeper nature in him which Con-
fucianism does not quite touch. Confucianism, in the strict
sense of the word, is too decorous, too reasonable, too correct.
Man has a hidden desire to go about with dishevelled hair,
which Confucianism does not quite permit. The man who